Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	father_n	son_n	22,994	5	6.0917	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17534	A general discourse against the damnable sect of vsurers grounded vppon the vvorde of God, and confirmed by the auctoritie of doctors both auncient, and newe; necessarie for all tymes, but most profitable for these later daies, in which, charitie being banished, couetousnes hath gotten the vpper hande. VVhereunto is annexed another godlie treatise concernyng the lawfull vse of ritches. Seene and allowed accordyng to her Maiesties iniunctions.; Doctrina de usura. English	Caesar, Philipp, d. 1585.; Hemmingsen, Neils, 1513-1600. Commentaria in omnes epistolas Apostolorum.; Rogers, Thomas, d. 1616.	1578 (1578)	STC 4342; ESTC S107129	86,650	150

mercifull Let euery one beare this in minde whiche thinketh God to bee his father ¶ The 15. Chapter The causes mouing to mercifulnes THE causes whiche may incense the godlie to pitt●c towardes the poore bee many especially these The firste is Christianitie it selfe or the profession of Christian religion For this doth require that wee excell in all good woorkes and that we make of and cherish one another as the members of one bodie whose head is Christe When this is doen through faith in Christ we studie for Christianitie in the feare of God that is to imitate the nature of God in deede For because God whom by our profession we are bound to imitate is ritche in mercy we imitatyng his mercie are said after à sorte to bee the imitaters of God himself But as many as are not exercised in this imitation they are Christians onelie in name Bastardes and no sonnes of god For none are the sonnes of God but sutch as imitate the vertues of their father Hetherto belongeth that saying of the Prophet If I be a father where is myne honour But the chefest parte of honour whiche children can doe to their Parentes is to imitate their vertues Whosoeuer desireth to be glorified with the honour of à Christian let him place beefore his eyes this cause of mercifulnes and liberalitie and take heede that he bee not carried awaie through examples of wicked men from this necessarie and due seruice of God. The second is the commaundement of God whereunto all creatures must be obedient Iesus the sonne of Sirach maketh mention of this cause saying Helpe the poore for the commaundemente sake and turne hym not awaie because of his pouertie And à little after Bestowe thy treasure accordyng to the commaundemente of the highest and it shall profit thee more than Golde All the testimonies of scripture which commende vnto vs the loue of our neighbour doe aboue all require liberality towardes the needie For this is the cheifest part of true charitie Hetherto belongeth that of the Lorde I commaunde thee that thou open thy hande vnto thy needie brother He which contemneth this commaundement how can he loue God how can he feare hym For so saieth Iohn whosoeuer hath the goodes of this world and seeth his needy brother and shutteth his compassion from hym how abideth the loue of God in hym And Iob Hee whiche taketh away compassion from his neighbour hath cast awaie the feare of the Lorde Whosoeuer therefore doth purpose from his harte to serue and feare God let him think that he oweth obedience to God commaunding Of the whiche Micheas spake after this manner I will shewe thee ô man what is good and what the Lorde requireth of thee namely to deale iustly and to loue mercie and to humble thy selfe to walke with thy God. The thirde maie bee the examples bothe of Christ and his men bers Christe became poore too make vs riche And then againe what doe we owe to the members of Christ especiallie when he doth witnes hymselfe that what soeuer is doen to the least of his members is doen to hymselfe The holie fathers delighted in nothing so muche as in cherishing the sainctes of god Abraham doth humblie entreate straungers to abide the better to extende forthe his liberalitie Lot inuiteth Angels supposing them to be poore traueilers Cornelius the Courtier is said to haue spente his tyme in praier and giuing of almes whiche ascended into the heauens as the Scripture witnesseth The fourth is the dignitie and account whiche God maketh of our almes deuoutly conferred Prouerb 21. To doe mercie and iudgement is more gratefull to the Lorde than sacrifice Christ hymselfe saieth I will mercie and not sacrifice The Apostle adhorteth that we forget not to be liberall and beneficiall for in sutch sacrifices he saieth God delighteth Sutch is the excellencie sutche is the account before God of almes godly bestowed It is preferred afore sacrifice God is said to be singularly delighted therewith This account whiche God maketh of our almes ought mutche to moue the ritche men of this world that they endeuour according to the counsaile of sainct Paule too bee ritche in good woorkes The fifte is our neighbour hymselfe Euerie man as well the wicked as the godly is my neighbour and that firste by reason of creation secondlie because of likenesse thirdlie in respecte of humane societie And although this triple bonde whereby all men are tied together is à greate cause why one should benefite an other yet is there a greater couplyng together of Christians For there is a common callyng of all Christians whereby we are called to the vnitie of the spirite in the bonde of peace Secondlie by the same Spirite of Christ wee are regenerate into the sonnes of God whereby wee haue all one Father whiche is God and therefore are all brethren Thirdlie wee are members of the same misticall bodie whose head is Christe Laste of all wee haue one and the same hope of euerlastyng life and are all heires of eternall happinesse in Christe our Lorde I saie nothyng of that bonde whereby all men in this worlde are debters one to an other If this cause of liberalitie and mercifulnesse were considered of many as it should bee thei would vse lesse cousenyng and vnlawfull gaine thei would not so muche spoyle the poore members of Christe but make of and cherishe their owne fleshe And therefore as often as wee see any through miserie crauyng our aide let vs I beseche you remember that saiyng of Esaie Despise not thyne owne fleshe The sixte cause is the sondrie punishementes for suche as bee harde harted The firste is the wrathe of God Turne not awaie thyne eyes from the poore because of displeasure The seconde is cursyng In the same chapter of Ecclesi it is thus written The praier of hym whi●h● curseth thee in the bitternesse of his barte shal bee heard and he will heare hym that made hym The third is to bee reiected when thou praiest beeyng in neede thy self He that stoppeth his eares at the crye of the poore shall crie hymself and not be heard● An horrible punishment truely as maie bee and no maruell though God heare not hym because hee heareth not the sunne of God criyng in his members The fourth is to leese that wherewith God hath blessed thee For it is written From hym whiche hath not shal be taken awaie euen that whiche he hath And he is said not to haue which vseth not his giftes and ritches to the glorie of God and reliefe of the poore Hetherto belongeth that saying He whiche despiseth the praier of the poore shall suffer pouertie The fifte is the beggerie whiche the children of the couetous come vnto or their filthie and wicked life whiche is more miserable than beggerie ¶ The 16. Chapter Of the minde of

idlenes vnto vs. But lest any man should through ignorance doubt whether his calling be good or no I will in fewe wordes declare what is necessarie to à lawfull calling Two thinges generally are to be considered to wit the kynd of calling and the discharge of the same Touchyng the kinde of callyng this rule is to be kept in minde Euerie calling or office making to the maintenaunce or furnishing of the states ordained of God as are the state of à Commonweale of an Householde and of the Church are commaunded in the first and fourth Commaundement as is the calling of Ministers of Magistrates of Officers vnder Magistrates of Householders of Artificers of Merchauntes breefly all callinges whiche serue to the good ordering of the Churche of an householde or Commonweale are both in themselues good and also commendable in sutch as lawfullie are in them And although it be free for euerie man to chuse the kinde of life whereunto he feeleth hymself inclined yet ought we to make à difference betweene à callyng priuate and à publike calling Vnto a publike office we must come by ordinarie calling For no man should take vpon him à publike office either in the Churche or Commonweale vnlesse he be called thereunto by ordinarie auctority he which doth otherwise sinneth against God and is without all comforte of the holy spirite in tyme of persecution Wherfore let euery good man beware that he rush not into any publike office without lawfull callyng The priuate callyng any man as him liketh may chuse although in thys also the good counsaile of Parentes ought not to be contemned He may be à Merchaunt an Husbandman an Artificer accordyng to his fancie idle he may not be if he be à Christian. In the discharge of the office or callyng many thinges are to be considered Firste faith and charitie should be the rules of all our dealinges Faith is wary of displeasing God and doth referre all thinges to his glory charitie warneth that no man bee iniuried but profited Faith defireth God to be an assister charitie maketh vs to loue our neighbour in the Lorde Faithe keepeth à worker in the feare of God Charitie keepeth the same man in the loue of his neighbour Thus if a man labouring vprightly in his lawfull calling beecome ritche through the blessyng of God he ought singularlie too foresee that his ritches become not snares and thornes vnto him through his owne sinne For welthy mē haue instrumentes both to vertue and wickednes according to their disposition Wherfore à godly man should first of all knowe how his minde should bee affected in his welth And this may notably be learned out of the wordes of Dauid and of Paule Dauid saieth If ritches abound set not your hartes thereon ▪ and Paule saieth Charge the ritch men in this world that they be not high minded and that they trust not in vncertaine ritches but in the liuyng Lorde These two sentences put vs in mynd both of the mind of the ritch and of the vse of ritches The mind should not be altogether giuen to ritches to couetousnes neither ought à Christian to measure his happines by the deceiptfull measure of ritches but ought to vse them rightly lest he lay snares for his owne destruction Now when the minde is thus affected towardes ritches it will haue à care by and by how to vse the ritches wel which God hath giuen Wherfore I will adioine hereunto somwhat of the lawful vse of ritches ¶ The 2. Chapter Of the lawfull vse of ritches Ischomachus as it is 〈…〉 Xenophon being asked what was the lawfull vse of Ritches aunswered on this manner I ought with my Ritches to honour the Gods mightelie to succour my friendes in extremitie and not too suffer the glory of my countrey to be defaced if I may aduaunce the same This man ignorant of true religiun maketh à threefolde vse of ritches One parte he ascribeth to the seruice of God another to the succurring of his freindes in pouertie and the thirde to the setting forth and adornyng of his countrie And although this aunswere of the prophane Philosopher be good and commendable yet somewhat more distinctly I will shewe the true vse of ritches which is fourfold The firste and principall vse of ritches should bee to maintaine religion and to set forthe the glorie of god This vse is confirmed by the ende of mans creation For man was at the first made and afterwarde regenerated by the holy ghoste to glorifie god And therfore whatsoeuer giftes we haue we should refer them especiallie to this ende of our creation Here many beyng miserably seduced offend For some there be which giue nothing at al to the maintenance of the ministerie Others doe wickedly plucke away that whiche deuoutly was giuen to the seruice of god And others with their ritches encrease the power of tyrans to the oppressyng of the Churche and abolishyng of Religion Which men had been in muche better case if they had neuer been borne For their portion shal be with Sathan whose members they are Therefore à godly man which is blessed with ritches in this world should consider the ende of his creation and bestowe a parte of his goodes to this ende that God may be glorified and true religion maintained Let hym set before his eyes the examples of godly men as of Dauid Iosias Ezechias Constantinus Theodosius c. and other good princes godly men whose desire was in nothing so muche as in aduauncing the glorie of God helping preachers and religious men maintainyng scholes and good priuileges defendyng the teachers of godlines against the crueltie of the wicked The seconde vse of ritches ought to bee to adorne the Commonweales wherein wee are accordyng to our habilitie For this cause tributes are appointed that by them as it were by senewes the bodie of the whole state maie bee strengthened But here twoo sortes of men doe greatly offende One sorte are some greate men whiche in the tyme of peace when any thyng is to be paied for the vse of the Common-weale craftily slippe their owne neckes out of the collor make the poorer sorte to smarte for it by paiyng more than oftentymes they well can spare The other bee suche as not contente with ordinarie paiementes put newe exactions vppon their Subiectes which are condemned by the testimonie of Ihon Baptist because they brynge not forthe the fruites of repentance Christ saieth Geue vnto Caesar the thinges whiche are Caesars and giue vnto GOD those thynges whiche are Gods. But let Caesar knowe that there is a certaine rule whiche the Lawes doe prescribe vnto hym Which if he shall breake he is subiecte to the wrath of god But you will saie is it not lawfull therefore for à Magistrate sometyme to exacte somethyng of his people besides the ordinarie taxe Wee must put a difference betwene the tyme of warre and